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"covertext": "This Haggadah expresses the newly triumphant Zionist socialist pioneering spirit of the early years of the State of Isra...",
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"body": "<p><span>This Haggadah expresses the newly triumphant Zionist socialist pioneering spirit of the early years of the State of Israel. Unlike medieval haggadot, the four children are actually children - young adolescents. Israeli Zionism placed an inordinate emphasis on the young who would sweep away the old ways. Therefore the hearts and minds of the adolescent generation must be won over to ideologically motivated pioneering. In each drawing the questioning child is juxtaposed to the parental answer portrayed by the objects displayed.</span><br /><span>a. The wise child who still holds the traditional symbol — the book — is dressed as a pioneering member of the Kibbutz. His answer follows roughly the traditional answer — \"Tell the wise son the laws of Pesach.\" Yet these Jewish symbols may also be understood in a nationalist spirit: The menorah is the symbol of the State of Israel, the ten commandments are the moral common denominator of Jews and the Pesach plate symbolizes national historical memory. Most anomalous is the lulav which belongs ritually to Sukkot, not Pesach. It may well symbolize the agricultural revival of the land of Israel so central to Zionist socialist ideology and so glaringly absent from the traditional seder. Generally the answer to the wise child represents not a rebellion against Jewish tradition, but its accommodation to the spirit of modern Jewish nationalism.</span><br /><span>b. The wicked child is the city slicker \"gussied up\" with a fancy handkerchief and a tie. His cynical question — \"What is all this 'avodah' to you?\" is reinterpreted. While \"avodah\" in the traditional Haggadah refers to \"services,\" the \"cultic\" rites of the seder, here it is translated as pioneering \"agricultural\" work, of making the desert bloom along with the military defense of the land represented by the towers. Towers and stockades were built overnight in the illegal settlements erected by the Zionists in the late 1930's in defiance of the British colonial government.</span><br /><span>c. The simple child wonders about mass immigration to Israel typical of the 1950's when the population doubled. He is answered by the traditional and the modem Haggadah: \"God brought us out of Egypt, out of the house of bondage.\" Zionists felt they were reliving the original exodus.</span><br /><span>d. The child who does not know how to ask is ironically and pointedly the anti-Zionist Orthodox child with peot (sidelocks). While in the medieval iconography he would have been the epitome of the wise and observant child, here he is demoted to \"ignorant child,\" knowing nothing of the flora and fauna of Eretz Yisrael and of the \"book of knowledge\" of Jewish national history and general education. The artist regards it as a matter not of age or of personality but of indoctrination that the most traditional child is least able to ask questions about the changing world around him.</span></p>",
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"body": "<p>Why did Hillel advise eating the meat of the Paschal Lamb in this way?</p><p>The Torah commands us that on the afternoon before the Pesach holiday, we should roast a goat or lamb kid over a flame and then consume the meat together with the Matzah and the bitter herbs later that night at the holiday meal.</p><p>Now each of these foods has its own significance. But it is implied by the wording of the Torah verse that we should eat them all together. The verse reads, “ <em>al <span>Matzot</span> u’merorim yochluhu</em>, ” literally, “you shall eat it [the meat of the Paschal Lamb] <em>upon</em> matzot and bitter herbs.” Wishing to be in full compliance with the instructions of the verse, Hillel popularized the custom of actually placing the sacrificial meat on top of the maror and matzah and eating them all together. In fact, according to Hillel, one would not have fulfilled his Paschal obligations unless he consumed the three together.</p><p>Now, for the past two thousand years when we have not had a Temple and have been unable to perform the sacrificial rites, we cannot fulfill the <span>Mitzvah</span> of eating the Pesach sacrifice at our <span>Seder</span>. We do however have the ability to do the mitzvah of eating matzah, which is a separate commandment by itself. And although eating maror is really part of the Biblical commandment of eating the sacrificial meat and not a mitzvah of its own – the Sages enacted a rabbinical commandment that we continue to eat the maror as a remembrance of the Biblical command which we cannot observe today.</p>",
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